Tucker, afterwards celebrated as Dean of Gloucester. Butler gave him a prebend in his cathedral, and made him domestic chaplain. It is Tucker who tells how Butler used to walk for hours at night in the gardens behind his house; and once suddenly asked him whether nations might not go mad as well as individuals, for nothing else could account for most of the transactions in history.

In 1746, on the death of Egerton, Bishop of Hereford, Butler was made Clerk of the Closet to the King, and in 1747, on the death of Archbishop Potter, he received the offer of the primacy. A nephew, John Butler, a rich bachelor, came up to town prepared to advance £20,000 for the heavy expenses necessary to taking up that exalted and responsible position in Church and State, in first-fruits, tenths, and the furniture and apparatus of so vast a house as Lambeth. Butler, however, who was naturally of a melancholy and desponding disposition, was deeply impressed with the worldliness, viciousness, and scepticism of the age he replied that "it was too late for him to try to support a falling Church." It is said that another Joseph, Bishop of Durham (Dr. Lightfoot), was considered for the See of

Canterbury, but was not selected because he was unmarried; on being informed of which report, he said, "Will arguments in favour of celibacy never cease to accumulate? Both were men absolutely devoid of ambition; but the later Joseph did not share the pessimism of the former.

In 1750 Butler was transferred from the poorest to the wealthiest of English sees, and became Bishop and Prince Palatine of Durham. It was proposed that the Lord-Lieutenancy of the County, which was part of the episcopal office, should be separated from the see, and given to a layman; and other arrangements were also suggested which Butler did not approve. He was appointed without condition, and the Lieutenancy was not separated till the

next vacancy.

"During the short time he held the see, says Surtees, the historian of Durham, "he conciliated all hearts. In advanced years, and on the episcopal throne, he retained the same genuine modesty and native sweetness of disposition which had distinguished him in youth and in retirement. During the ministerial performance of the sacred office, a Divine animation seemed to pervade his whole manner,

and lighted up his pale, wan countenance, already marked with the progress of disease."

From another source we have a personal description: "He was of a most reverend aspect; his face thin and pale, but there was a Divine placidness in his countenance which inspired veneration and expressed the most benevolent mind. His white hair hung gracefully on his shoulders, and his whole figure was patriarchal."

Although the revenues of the see were enormous, he lived in a style of saintly simplicity. His private expenses were exceedingly small; he was unmarried; his relatives were well off; he gave away almost the whole of his income. When some great man came to dine with him, Butler apologised for the simplicity of his table-only two courses, and one plain dish at each-saying that this was what was right for his habits and office. Throughout his tenure he was consistently generous, improving Auckland Castle, receiving the principal gentry three times a week, subscribing largely to charities, and regularly visiting his clergy. In answer to some application for a subscription, he asked his steward how much money he had in the house. 'Five hundred pounds,"

was the reply. "Five hundred pounds!" said Butler; "what a shame for a bishop to have so much money! Give it away! give it all to this gentleman for his charitable plan!"

In 1751 he gave his first Charge to the clergy of the diocese of Durham, on the importance of forms as a help to religion, on the maintenance of churches, and regular services. It begins with a melancholy note: "It is impossible for me, my brethren, upon our first meeting of this kind, to forbear lamenting with you the general decay of religion in this nation; which is now observed by every one, and has been for some time the complaint of all serious persons. The influence of it is more and more wearing out the minds of men, even of those who do not pretend to enter into speculations upon the subject; but the number of those who do, and who profess themselves unbelievers, increases, and with their numbers their zeal. Zeal! it is natural to ask-for what? Why, truly, for nothing, but against everything that is good and sacred amongst us.”

A few passages from this Charge will illustrate Butler's position in matters where it is not commonly known:

1. Preaching." Your standing business, and

which requires constant attention, is with the body of the people; to revive in them the spirit of religion, which is so much declining. And it may seem, that whatever reason there be for caution as to entering into any argumentative defence of religion in common conversation, yet that it is necessary to do this from the pulpit, in order to guard the people against being corrupted, how ever, in some places. But then surely it should be done in a manner as little controversial as possible. To hear religion treated of, as what many deny, and which has much said against it as well as for it; this cannot but have a tendency to give them ill impressions at any time; and seems particularly improper for all persons at a time of devotion; even for such as are arrived at the most settled state of piety:-I say, at a time of devotion, when we are assembled to yield ourselves up to the full influence of the Divine Presence, and to call forth into actual exercise every pious affection of heart. For it is to be repeated, that the heart and course of affections may be disturbed, when there is no alteration of judgment. Now, the evidence of religion may be laid before men without any air of controversy."